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耶罗波安陷民于罪

2021-10-17 in , /by

〈列王纪〉上12: 31  耶罗波安在丘坛那里建殿，将那不属利未人的凡民立为祭司。

阅读经文：〈列王纪 〉上  12:20-33 

在所罗门王去世后，本来罗波安要往示剑去，因为以色列人都到了示剑，要立他做王（王上12:1）。没有想到以色列的百姓背叛他，打死他派去的亚多兰，他只好逃回耶路撒冷。后来反而是耶罗波安在示剑称王。人生的变化有时和我们的计划是不一样的。罗波安没有想到他会失去十个支派，只成了犹大和便雅悯支派的王；耶罗波安也没有想到他是一个寡妇的儿子可以变成以色列王，但是他对此有感激之心吗？

华人在海外吃自助餐的形象曾经不是很好，因为贪心拿太多，吃不完就浪费了。这种习惯是不是因为以前曾经饿肚子，所以现在看到食物就恨不得一口气把它们都吃下去，以后两三年都不用愁？耶罗波安很可能也有这样的忧心情结。小时候在单亲家庭长大，是否经常被人欺负？因而发奋图强，终于被所罗门王看上，出人头地。没想到被先知预言为王的事被所罗门王知道后要杀他，只好逃到埃及。现在终于做了以色列王，在万人之上，何等荣耀的时刻。但是他的心里升起的却不是对神的感恩，而是唯恐失去的恐惧。

他的第一个念头是：“恐怕这国仍归大卫家。这民若上耶路撒冷去，在耶和华的殿里献祭，他们的心必归向他们的主犹大王罗波安，就把我杀了，仍归犹大王罗波安。”他没有安全感，因为他对神的认识太肤浅了。不然，就是他忘了先知对他说的话，也忘了这个国家是神交付他的，反而以为这是他自己努力得来的。一个没有安全感，不认识神的人，就会经常活在恐惧和嫉妒、猜疑之中。因为他们总以为只能用自己的能力去把握住自己的一切，他们害怕失去。所以一个认识神的信实之人，就不会患得患失，这种自信来自于对神的信心。因为认识神，才会产生信心。你对神的认识有多少，你的信心就有多大。

Learning to Trust Even When You Don’t Understand

2021-10-17 in /by

Today’s passage is Leviticus 11:1-47.  Let’s go!

Leviticus 11:1-47 (NIV)
1  The LORD said to Moses and Aaron,
2  “Say to the Israelites: ‘Of all the animals that live on land, these are the ones you may eat:
3  You may eat any animal that has a split hoof completely divided and that chews the cud.
4  “‘There are some that only chew the cud or only have a split hoof, but you must not eat them. The camel, though it chews the cud, does not have a split hoof; it is ceremonially unclean for you.
5  The coney, though it chews the cud, does not have a split hoof; it is unclean for you.
6  The rabbit, though it chews the cud, does not have a split hoof; it is unclean for you…….

On verses 1-47:  What was God’s criteria for determining that certain creatures were clean and permissible for the Israelites to eat while calling other creatures unclean and forbidden to eat?  Over the centuries people have tried to come up with different explanations, but it seems that the best explanation for why certain animals were considered clean and certain animals were unclean is simply this:  God said so.  In other words, it wasn’t necessarily because there was anything inherently wrong, evil, inferior or dangerous about the “unclean” animals or anything especially good, healthy or beneficial about the “clean” animals.  Rather, it was simply a distinction God in His wisdom chose to make and expected the Israelites to follow.

What can we learn from this?  The first lesson is that sometimes God will tell us to do something where we do not or cannot understand His reasons why.  That is where faith and humility come in. Instead of insisting that we must understand or agree with God’s reasoning before we will obey, we are to trust God that He knows better than we do.  Our obedience to God’s commands is not conditional on our understanding of God’s commands.

《圣经中各种审判》6 — 对雅各与利百加的审判

2021-10-15 in , /by

上帝主权的预定

上帝对以扫的审判是一件令人感到非常害怕的事。同样是以撒所生的儿子，这两个儿子还没有生出来以前，两个人还没有任何行为、动作，上帝说：「我爱雅各，我恨以扫」，这不是上帝的偏待，而是上帝按祂绝对的主权与智慧所定的，我们无法完全理解，也不能改变上帝的主权，上帝这个决定是建立在祂永恒的主权上。如果我们说上帝这样不公义，你这样是否定上帝的主权与智慧。在事情发展以后，你发现很多人为的因素是人没有看见的，上帝早就知道。这无穷的智慧与绝对的主权、神决定的事情，是超现象所能看见的。关于圣经的预定论、主权论，上帝按祂意志的自由所定之事的奥祕，引起很多人认为自己比上帝智慧，认为上帝是错的，但事实不是如此。历史的过程显明人的错误。上帝不接纳该隐的祭物，接纳亚伯的祭物，该隐就发脾气，用强健的体力把弟弟杀死，并且向上帝强嘴说：「我岂是看顾我兄弟的吗？」上帝回答亚伯说：「如果你行得好，我难道不会接纳你所献的祭吗？罪正等待向你扑面而来，你要制服罪对你的辖制。你若行得好，我会接纳你；你若行得不好，你要制服罪。」这表示人在道德上，应该有行善的主动，否则的话，罪不会让你平安度过。人应当制服罪恶。

恩典是在神的主权范围下　审判是在人的行为范围下

这不是因为恩典的问题，而是因为罪恶的问题。蒙恩是出于神的主动，神的怜悯不是出于人的行为、人的功劳，更不是人所应当得的。我们明白这两件事的关系：在犯罪的事情，人是主动；在审判的事情上，上帝是主动的；在蒙恩的事情上，人是被动的；在施恩的事情上，上帝是主动的。上帝对该隐说：「你若行得好，岂不蒙悦纳？但你今天行得不好，是因为你是罪人。我今天施恩给亚伯，不是你可以干预的事情。」上帝为什么在雅各以及以扫生下之前，就说：「我爱雅各，我恨以扫」？以扫的行为实实在在不蒙上帝悦纳。雅各蒙恩是因神的主权，以撒被弃是因自己的罪。管教与审判是完全不同的范围。希伯来书第九章说：「基督既然一次被献，担当了多人的罪，将来要向那等候他的人第二次显现，并与罪无关。」（来9:28）罗马书说：「我要怜悯谁就怜悯谁，要恩待谁就恩待谁。」（罗9:15 ）人得救，不是出于人的权柄、资格，也是不靠着人的行为，因为人若按上帝的公义受审判，是应当下地狱的，但是上帝要把恩典赐给一些人，人不能干预神的主权。在审判的事情上，是照着人的行为应当受的审判来审判。神的恩典是祂主权的范围，神的审判是人犯罪的范围。圣经告诉我们上帝的恩典与审判是照着两个不同的范围，让我们看清楚神工作的范围是什么。

Don’t Impair Your Judgment

2021-10-15 in /by

Hi GAMErs,

Today’s passage is Leviticus 10:8-20.  Let’s go!

Leviticus 10:8-11 (NIV)
8  Then the LORD said to Aaron,
9  “You and your sons are not to drink wine or other fermented drink whenever you go into the Tent of Meeting, or you will die. This is a lasting ordinance for the generations to come.
10  You must distinguish between the holy and the common, between the unclean and the clean,
11  and you must teach the Israelites all the decrees the LORD has given them through Moses.”

On verses 8-11:  Why did God tell Aaron in verses 8-9 that he and his sons must not drink wine when they go to meet with Him in the Tent of Meeting?  It’s because as priests Aaron and his sons could not afford to have their judgment impaired by anything, including alcohol.  As worship leaders, they needed a clear mind to distinguish what God considered clean from what God considered unclean (verse 10).  As teachers of God’s decrees, they needed a clear mind to instruct the people wisely and effectively (verse 11).  

In fact, yesterday in Leviticus 10:1-2, we read about a lapse in judgment by Aaron’s sons Nadab and Abihu.  Was that lapse of judgment because Nadab and Abihu were drunk on wine while they served in the worship service?  It’s not clear.  

罗波安和耶罗波安

2021-10-14 in , /by

〈列王纪〉上12:15  王不肯依从百姓，这事乃出于耶和华，为要应验他藉示罗人亚希雅对尼八的儿子耶罗波安所说的话。

阅读经文：〈列王纪 〉上  12:1-19 

在罗波安尚未做王时，要被按立之前，他碰到一个很大的考验。罗波安，所罗门的儿子，在王宫中长大的王子，享受了大半生的荣华富贵。他能明白民生的疾苦吗？耶罗波安，一个寡妇的儿子，殷勤工作而得到所罗门的赏赐，成为管理所有以色列家工程的总管，他对于百姓的理解又如何？当所罗门过世之后，以色列人去埃及请耶罗波安回来，可见在百姓心中，耶罗波安是他们推举的领袖，也是可以替他们说话的人。百姓请耶罗波安去见罗波安，希望罗波安可以减轻他们的重担。可见所罗门做了四十年的王，老百姓也干了四十年的苦工杂役，实在苦不堪言。所罗门忙着建设各样的工事，以及后宫的享乐，却没有想到百姓已经叫苦连天。

大卫交待下来的只是建造圣殿，只用了七年的时间，其他的时间都是为了所罗门的宫殿，以及成就所罗门的野心和王室的欲望。只是奴役百姓，却没有付代价的工作，百姓怎能不叫苦连天？在〈撒母耳记〉第八章，神已经警告以色列人：「管辖你们的王必这样行，他必派你们的儿子为他赶车，跟马，奔走在车前；又派他们做千夫长、五十夫长，为他耕种田地，收割庄稼，打造军器和车上的器械。必取你们的女儿为他制造香膏，做饭烤饼。也必取你们最好的田地、葡萄园、橄榄园赐给他的臣仆。你们的粮食和葡萄园所出的，他必取十分之一给他的太监和臣仆。又必取你们的仆人婢女，健壮的少年人和你们的驴，供他的差役。你们的羊群他必取十分之一，你们也必做他的仆人。那时你们必因所选的王哀求耶和华，耶和华却不应允你们。」所罗门所取之于百姓的，比神所形容的更有过之而无不及。

When Our Plans Backfire

2021-10-14 in /by

Hi GAMErs,

Today’s passage is Leviticus 10:1-7.  Let’s go!

Leviticus 10:1-2 (NIV)
1  Aaron’s sons Nadab and Abihu took their censers, put fire in them and added incense; and they offered unauthorized fire before the LORD, contrary to his command.
2  So fire came out from the presence of the LORD and consumed them, and they died before the LORD.

On verses 1-2:  In Leviticus 9, we saw that when the Israelites assembled together and collectively acknowledged their sin, and when Aaron the high priest painstakingly obeyed God in giving the required offerings and had a heart to bless the people, that’s when the glory of the Lord appeared to them all.  Fire from God’s presence, representing God’s favour and blessing, consumed the offerings.  In other words, what led to God powerfully showing up among His people was unity and humility on the part of the people, and obedience and a heart to bless on the part of the high priest.  And when God showed up, the people rejoiced and fell down in worship.

Isn’t that the result every church leader wants?  Don’t we all want God’s glory to show up and for everyone at church to rejoice and fall down in worship?  But Leviticus 10 teaches us an important lesson: HOW you get there is important.

所罗门的内忧外患

2021-10-13 in , /by

〈列王纪〉上 11:30   亚希雅将自己穿的那件新衣撕成十二片。

阅读经文：〈列王纪 〉上  11:14-43 

以东人哈达的故事真是让人着迷。他原是以东王的后裔，但是因为以东王输给大卫王，所有的男丁都被约押带人去杀死了。约押在以东停留了六个月，为要剪除所有以东的男人。目的是让他们在短期内不能报仇，但是没有杀他们的幼童。我们看以东的地形，就明白为何约押必须在以东六个月，才能把所有的男丁杀死，因为那么多山洞的地方，要找到所有的人还真不容易。以东王的仆人带着幼童王子哈达逃到埃及，埃及王对哈达极为赏识，把自己的妻妹给他做妻子，生了儿子，又让他和王子们一起成长，以王子的待遇相待。当所罗门做王时，哈达听到约押这个让人闻之胆寒的仇人死了，于是决定回去重建以东。回去以东之后，哈达卧薪尝胆、努力不懈，终于建立了自己的军队，开始向所罗门王挑战。

而此时的所罗门王已经失去了猛将约押，其他的战士也因为太平了几十年，而不再像大卫王时期的勇士们那么精悍勇猛。因此以东时时的犯境成为以色列国境的一个大问题。以东在以色列的南边；而神也在以色列的北边兴起另一个敌人利逊。利逊曾经伺候琐巴王哈达德谢，在大卫王攻击琐巴人时，这个心怀异轨的仆人背叛了他的主人，招聚了一群人，跑到大马士革自立为王。有学者认为，利逊就是〈列王纪〉上15:18所说的希旬，若是如此，那利逊就是叙利亚王朝的开国君主，亚兰就是叙利亚。哈达和利逊一在南一在北，时时进犯以色列，南北交攻，使所罗门不堪其扰。对大卫而言，治服这两个小贼可能只是小菜一碟，但是对未经战事的所罗门而言，却如芒刺在身，苦不堪言。这是所罗门的外患。

所罗门有何内忧呢？所罗门曾经看中一个年轻人耶罗波安，看他做事殷勤，就派他监管约瑟家的一切工程。约瑟家是以色列的另一称号。可能在修建米罗时，耶罗波安和所罗门有不同的意见，所以他对所罗门有所不满。作者甚至用：「他举手攻击王」来表示当时冲突之严重性。然后，先知亚希雅在路上遇见耶罗波安时，就把自己的新衣撕成十二片，交给耶罗波安十片。预表神要把十个支派交给耶罗波安管理。这件事被所罗门王知道了，当然不能容忍此事的发生。事情又回到好像扫罗知道撒母耳膏大卫做王之后，就不断地追捕大卫，要把他去之而后快。所罗门也因而要杀耶罗波安，后者便逃到埃及。

How to Experience More of God’s Presence

2021-10-13 in /by

Hi GAMErs,

Today’s passage is Leviticus 9:1-24.  Let’s go!

Leviticus 9:1-6 (NIV)
1  On the eighth day Moses summoned Aaron and his sons and the elders of Israel.
2  He said to Aaron, “Take a bull calf for your sin offering and a ram for your burnt offering, both without defect, and present them before the LORD.
3  Then say to the Israelites: ‘Take a male goat for a sin offering, a calf and a lamb–both a year old and without defect–for a burnt offering,
4  and an ox and a ram for a fellowship offering to sacrifice before the LORD, together with a grain offering mixed with oil. For today the LORD will appear to you.'”
5  They took the things Moses commanded to the front of the Tent of Meeting, and the entire assembly came near and stood before the LORD.
6  Then Moses said, “This is what the LORD has commanded you to do, so that the glory of the LORD may appear to you.”

On verses 1-6:  Seven days after Aaron has been ordained to serve as the high priest (Leviticus 8), Moses tells Aaron to present a number of offerings.  First, he is to present a sin offering and a burnt offering for his own sins.  Second, he is to present a sin offering and a burnt offering for the sins of the people (v3). Third, he is to present a fellowship offering and a grain offering to God (v4).  The reason Moses tells Aaron to present all these offerings is because: “For today the Lord will appear to you” (v4), and “so that the glory of the Lord may appear to you.” (v6)   

What Is The Difference Between A Sin Offering, Guilt Offering and Burnt Offering?

2021-10-12 in /by

Hi GAMErs,

Today’s passage is Leviticus 8:18-36.  Let’s go!

Leviticus 8:18-21 (NIV)
18  He then presented the ram for the burnt offering, and Aaron and his sons laid their hands on its head.
19  Then Moses slaughtered the ram and sprinkled the blood against the altar on all sides.
20  He cut the ram into pieces and burned the head, the pieces and the fat.
21  He washed the inner parts and the legs with water and burned the whole ram on the altar as a burnt offering, a pleasing aroma, an offering made to the LORD by fire, as the LORD commanded Moses.

On verses 18-21:  After sacrificing a bull as a sin offering on behalf of Aaron and his sons (v14-17), here Moses presents a ram as a burnt offering for Aaron and his sons.  You may be wondering: what is the difference between the sin offering, the burnt offering and the guilt offering in terms of their purposes?  When you read Leviticus 1-7, the purposes and effects of these 3 types of sacrifices do seem to overlap.  All 3 types are used to make atonement for a person’s sins (see Leviticus 1:4 (burnt offering); 4:20, 26, 31, 35 and 5:6 (sin offering); 5:16 (guilt offering)).  The burnt offering (see Leviticus 1:9, 13, 17) and the sin offering (see Leviticus 4:31), as well as the grain offering described in Leviticus 2 and the fellowship offering described in Leviticus 3, all result in “an aroma pleasing to the Lord”.

所罗门宠异族之女

2021-10-12 in , /by

〈列王纪〉上 11:6 所罗门行耶和华眼中看为恶的事，不效法他父亲大卫专心顺从耶和华。

阅读经文：〈列王纪 〉上  11:1-13 

在〈以西结书〉第28章里，当神论推罗王时，祂说了一段很特别的话：“你无所不备，智慧充足，全然美丽。你曾在伊甸神的园中，佩戴各样宝石，就是红宝石、红璧玺、金钢石、水苍玉、红玛瑙、碧玉、蓝宝石、绿宝石、红玉和黄金，又有精美的鼓、笛在你那里，都是在你受造之日预备齐全的。”这里指的是曾经遮掩约柜的基路伯，也是撒旦的过去。神把智慧和财宝都赐给他，然后他就开始亵渎圣所。这个例子和所罗门王何等相似。神把智慧、尊荣和富足都赐给所罗门王，然后他就随着妃嫔去拜偶像了。神愿意把所有的美好都赐给人，但是人接受之后会有怎样的反应呢？

撒旦的堕落和所罗门的背弃神，是许多人生命的写照。当我们感到缺乏时，不停地向神祈求。等到神真的把我们想要的赐下后，我们的心却转离神，转向没有生命的假神，这是为什么？在〈诗篇〉106篇第10节说：「祂将他们所求的赐给他们，却使他们的心灵软弱。」神太理解人的本性，当我们一开始倚靠物质时，我们的心就变得软弱了。所以当我们祈求时，神不一定会按我们所求的给我们，而是把祂认为最好的给我们。

所罗门离弃神并不是一时之间发生的事。当他在建造圣殿时，爱神的心何等炽热，他建殿建了七年。然后用了十三年去建黎巴嫩林宫和其他宫殿。当他全心全意建立自己的王室时，他的心就不知不觉偏离了。所以摩西和耶稣都强调：「你要尽心尽性尽意爱你的神。」这里不是说不可以为自己的事业或家室努力，而是说当我们为自己的事业或家努力时，要存著一种事奉神的心去努力，把在事业和家上的努力以荣耀神，而不是荣耀自己的心态去做。